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With the necessity of the Gospel for our salvation, let us contemplate also,

II. Its sufficiency

This is fully and unequivocally declared in the history before us

[The proofs of it here are manifold. Observe the declaration of the angel: no doubt was expressed by him respecting the efficacy of Peter's words for the desired end: all that was wanting was, that they should be received and relied upon by Cornelius and his family; and then the whole of them should be saved. Observe next, the actual experience of Cornelius. He received the word with all readiness, and confided in it; and the Holy Ghost descended upon him, and upon all who were with him; and not only sealed the blessings of salvation on their souls, but endued them with miraculous powers in token of Christ's love to them, and for the extension of his kingdom by their means. Observe, yet further, the testimony of all the Apostles. They had hitherto been utterly averse to the idea of the Gentiles being saved by the Gospel: but when they heard the account of the whole transaction as given by St. Peter," they glorified God for it; saying, Then hath God also to the Gentiles granted repentance unto life."]

The whole Scriptures also bear testimony to the

same

[We never find the smallest doubt expressed respecting the sufficiency of the Gospel salvation. No person is excepted from its offers, nor any sin from its absolving power: whilst "the blood of Christ cleanseth from all sin," "he is able to save to the uttermost all who come unto God by him." The provision made by the Gospel is sufficient, not for the small household of Cornelius only, but for the whole family of man. Could all be prevailed upon to receive Christ into their hearts by faith, not a human being would ever perish: "All who would believe in him should be justified from all things," and "be saved by him with an everlasting salvation."] Having thus proclaimed to you the same blessed tidings which were delivered by Peter to Cornelius, let me entreat you to remember,

1. The honour which God puts upon the ministry of his word

[God, in his mercy, determined to bring Cornelius and his family to the knowledge of the truth; and for this end he

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sent an angel to inform Cornelius where he might find a minister competent to instruct him; and at the same time gave Peter repeated visions for the purpose of removing his religious scruples, and an audible voice from heaven, also, to authorize his going to a man that was uncircumcised. But what need was there of all these various operations? Why should not the angel declare the Gospel to Cornelius, instead of telling him where to send for a human instructor? God had revealed other things by angels: and why should he not this? The reason was, that, having ordained an established ministry, he would put honour on that ministry, and accomplish his purposes in that way which was best suited to the necessities of fallen man. In the case of the Ethiopian Eunuch, God did not use even his own revealed word for his conversion, without the intervention and ministry of Philip, whom he sent on purpose to instruct the inquiring student: and, in like manner, he sent Peter now, because he would have all to seek instruction through the instrumentality of those whom he himself had ordained to that high office. Let none, then, despise the ministry of the word, as though it might be dispensed with, or from a conceit that they can edify themselves to more advantage at home; for "the Gospel is God's treasure, though it be in earthen vessels';" and they only can hope to be enriched by it, who will receive it in God's appointed way. The waters of Jordan had no more intrinsic power than those of Abana and Pharpar: it was God's blessing alone that rendered them available for the curing of Naaman's leprosy: and it is that blessing also, which will alone prevail for the healing of our souls: and, if we will not seek that blessing in the channel where alone God has ordained it to flow, we shall in vain hope to obtain it through any other medium. To confirm this truth, Cornelius was ordered to send thirty or forty miles for Peter, to instruct him and I hesitate not to say, that, as his labour was well repaid by the ministry of that holy man, so the labour of this blessed Apostle was richly recompensed by the success with which it was attended. And I may further say, that all the labour and expense attending either the stated ministry of the word, or the establishment of missions to heathen lands, are unworthy of a thought, in comparison of the benefits obtained by them m.]

2. The light in which ministers and hearers should regard each other

[The particular process by which Peter and Cornelius

12 Cor. iv. 7.

m Here the blessings of a stated ministry might be set forth, or the importance of missions, as the case might require.

were brought together were mere circumstances, with which we, in this day, have little concern. But every minister is an ambassador from God, as truly, though not in the precise sense, as Peter was: and the people to whom he is sent ought to receive his word, as far as it accords with the voice of inspiration," as the word, not of man, but of God"." The precise state in which we should all meet together in the public ordinances, cannot possibly be more justly marked than in the history before us. Peter evidently went as a special messenger from God to Cornelius and his family; and having nothing in view but "to tell them words whereby they might all be saved." (All thoughts of self were as far from his mind as can possibly be imagined.) As for Cornelius and his family, their views in assembling together are depicted by themselves in those memorable words:" Now are we all here present before God, to hear all things that are commanded thee of God." None were brought by mere curiosity: none came for amusement: none looked to a mere man: all looked, through the man, to God; and received his message as from God himself. We wonder not at the effects which flowed from such a delivery, and such a reception, of God's blessed word. And should not we also experience a measure of the same effects, if we met together in the same spirit? Yes, we should; and to the want of this must be traced the inefficacy of our ordinances: we do not come together as we ought: neither minister nor hearers feel, as we ought, the importance of the occasion on which we are assembled. We come together too much in a customary way, not aware how much our eternal interests are at stake. Let us, my brethren, each in his place, endeavour to rectify our respective errors; and look up to God in future, that "the word preached may be more profitable; being more mixed with faith," both in Him who delivers, and "in those who hear it."]

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LIFE GRANTED TO THE GENTILES.

Acts xi. 18. Then hath God also to the Gentiles granted repentance unto life.

HERE we have an account of an event in which we all are deeply interested, The opening of the door of salvation to the Gentiles. Peter was the honoured instrument employed. "To him our blessed Lord

had given the keys of the kingdom of heaven," that he might open it both to Jews and Gentiles. To the Jews he had opened it, on the day of Pentecost; and now, after the lapse of six years, he opens it to the Gentiles also. In the words of my text we have, I. The fact acknowledged

A most remarkable fact it was. It was remarkable, 1. In its attendant circumstances

[To enter fully into this subject, the preceding chapter, together with this, should be read throughout. Cornelius, a Roman centurion, a heathen, was favoured by Almighty God with a vision; and an angel was sent from heaven, to instruct him where to send for one who was enabled and authorized to preach unto him the way of salvation. The next morning, Peter also had a vision vouchsafed to him, in order to remove his scruples about going to a heathen. And, when he was musing upon the import of this vision, the servants of Cornelius arrived, having come a day's journey to request a visit from him; and the Spirit of God expressly enjoined him to comply with their solicitations. Accordingly, he went and, having been informed by Cornelius by what authority his presence had been desired, he preached the Gospel to him and to his friends: and the Holy Ghost descended on the whole company, in confirmation of the word delivered, and marked them out as proper subjects to be received into the Church by baptism. Accordingly, "Peter commanded them to be baptized:" and, after a few days' abode with his new converts, left them, and went up to Jesusalem. Nor was the fact less remarkable,]

2. In its issue

[A rumour of these events had already reached Jerusalem: and the Church there, with all the Apostles at their head, being filled with indignation against Peter "for going in to one that was uncircumcised, and eating with him," demanded of him the reasons for so extraordinary a conduct. Upon this, he reported to them all that had occurred, both respecting the vision given to Cornelius, and that vouchsafed to himself; and particularly the descent of the Holy Spirit upon them all, precisely as on the Apostles themselves on the day of Pentecost. This convinced them, that what he had done was of Divine appointment; and that "God had to the Gentiles also, no less than to the Jews, granted repentance unto life." The fact was now unquestionable; and they could not but acknowledge it.]

But, to enter into the true spirit of the words, we must notice in them,

II. The surprise manifested

The Apostles, even after an interval of six years, had no idea of the extension of the Gospel to the Gentiles

[They had, by the law of Moses, been taught to regard the uncircumcised Gentiles as unclean, and to avoid all needless connexion with them. The whole ceremonial law was intended as a kind of partition wall between them and the Gentiles. And even the Lord Jesus Christ himself had declared, that "he was not sent but unto the lost sheep of the house of Israel;" and that " he could not take the children's bread, and cast it unto dogs," which was deemed the proper appellation of the heathen. And when he had sent out his seventy Disciples, he gave them an especial commandment, "Into any city of the Samaritans enter ye not." How then could Peter, with any propriety, go to a heathen family, and take up his abode with them? True, the circumstances, which he had related, justified his procedure: but still it was unaccountable, that God should so vary his dispensations, after having confined his revelation to the descendants of Abraham for two thousand years, and left all the heathen world in darkness and in the shadow of death during the whole of that period.]

But now, to their utter amazement, the wall of partition between them and the Gentiles was thrown down

[That it was so, admitted of no doubt. But still, the reasons of this dispensation they could not yet see. True, the Lord Jesus had said to them, "Go into all the world, and preach the Gospel to every creature." But they supposed this could only refer to the Jews, who were dispersed among the Gentiles, it never could refer to the Gentiles themselves. They could never be placed on a level with the descendants of Abraham; or be made to inherit the blessings of the Abrahamic covenant: they who were "strangers and foreigners could never be made fellow-citizens with the saints and of the household of God." Yet so it was; and they could not contradict it and therefore, in utter amazement, they cried, "Then hath God to the Gentiles also granted repentance unto life." How it is, we know not; but that so it is, we are sure since the account now given us has confirmed it, beyond a possibility of doubt.]

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